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[ In the Name of Allaah the Most Merciful, may His Salaah and Salaam be upon His final Messenger Muhammad, and upon all of his noble family and companions, to proceed… There are many unauthentic narrations about the Quran being circulated these days. [1] The following narrations are some examples: ]

#859 – [ It has been narrated ] on the authority of Aboo Hurayrah (radhiyallaahu ‘anhu), the Messenger of Allaah (sallallaah ‘alayhe wa sallam) said:

“Whoever listens to any verse of Allah’s Book will receive a good reward that will be multiplied; and whoever recites it will have light on the Day of Judgement.”

Dha’eef (weak) – It was collected by Ahmad from ‘Ubaadah ibn Muyassarah, whose reliability has been disputed. The chain also has Al-Hasan reporting from Aboo Hurayrah, and the majority of the scholars hold that Al-Hasan did not hear from Aboo Hurayrah.

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#860 – [ It has been narrated ] on the authority of Aboo Sa’eed (radhiyallaahu ‘anhu) who said that the Messenger of Allaah (sallallaahu ‘alayhe wa sallam) said:

“The Lord, Most Glorified and Exalted, has said: ‘Whoever has been kept busy by the Quran so much that he does not ask Me for things, I will give him what is better than what I give those who ask Me.’ The virtue of Allaah’s Speech compared to all other speech is like Allaah’s virtue over His Creation.”

Dha’eef jiddan (very weak) – It was collected by At-Tirmithee who said it was a rare but acceptable hadeeth. However Muhammad ibn Al-Hasan ibn Abee Yazeed Al-Hamdaanee is in the chain, who was called a liar by Ibn Ma’een and Aboo Daawood. For this reason, Ath-Thahabee said, “At-Tirmithee called it hasan (acceptable), but it is not hasan.”

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#861 – [ It has been narrated that ] Sahl ibn Mu’aath reported that his father said that the Messenger of Allaah (sallallaahu ‘alayhe wa sallam) said:

“Whoever reads the Quran and acts by it, his father will be made to wear a crown on the Day of Judgement, it will radiate a light finer than the light of the Sun that reaches the houses of the dunyaa. So what about someone who acts by this?”

Dha’eef (weak) – It was collected by Aboo Daawood and Al-Haakim, who both reported from Zabbaan, who narrated from Sahl. Al-Haakim said, “It has an authentic chain.” Ath-Thahabee followed his statement by saying (1/568): “I say that Zabbaan is not strong.” And Al-Haafith said he was weak. It can also be found in Dha’eef Sunan Abee Daawood (259).

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#862 – It has been narrated from Aboo Umaamah (radhiyallaahu ‘anhu) that the Prophet (sallallaahu ‘alayhe wa sallam) said:

“Allah has not allowed anything to be more virtuous for a servant than two rak’ahs that he prays. Verily righteousness showers upon his head so long as he stays in his prayer. The servants do not draw near to Allah with anything like that which exits from him (meaning the Quran).”

Dha’eef (weak) – At-Tirmithee collected it saying, “It is a rare but acceptable hadeeth.” I believe that this may have been a mistake from one of the scribes who copied his book, since it is completely contradictory to At-Tirmithee’s other statements. He said (2913), “…and Bakr ibn Junays has been mentioned by ‘Abdullaah ibn Mubaarak, and in fact he abandoned him later in his work.”

Furthermore, this statement is not found in the published version, nor in any of the three printings I have of Tuhfatul-Ahwathee of Al-Mubaarakfooree (3/54), nor is it found in Al-Haafith Al-Mizzee’s Tuhfah. On top of that, the author clearly alludes to the weakness of the hadeeth in his statement, “It has been narrated…” There are other things, but this is sufficient as a reminder for those who have been heedless, if they only knew!

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#863 – [ It has been narrated ] on the authority of Ibn ‘Umar (radhiyallaahu ‘anhumaa), who said that the Messenger of Allaah (sallallaahu ‘alayhe wa sallam) said:

“Three people will not have to face the Great Terror (the Day of Judgement), nor will they have to account for their deeds, and they will stand upon a hill of musk until the rest of the Creation has accounted for their deeds: (1) A man who recited the Quran seeking Allah’s Face, leading a group of people who were pleased with him, (2) a man who invited the people to perform the prayers seeking Allah’s Face, and (3) a man who does things in the best way, regarding that which is between himself and His Lord, as well as things between himself and his own servants.”

Dha’eef (weak) – It was collected by At-Tabaraanee in Al-Awsat and inAs-Sagheer, with a chain free of problems. It was also collected in Al-Kabeer, with the following addition: “Ibn Umar said, If I had not heard this from the Messenger of Allaah (sallallaahu ‘alayhe wa sallam) time after time after time after time (he mentioned seven times), then I would not have narrated it.” [2]

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#864 – [It has been reported ] on the authority of Aboo Hurayrah (radhiyallaahu ‘anhu), who said that one time before the Messenger of Allaah (sallallaahu ‘alayhe wa sallam) dispatched a large group of people, he asked each and every one of them to read what they knew from the Quran. So he came to a man who was the youngest of all of them and said:

“What do you have, O Fulaan?”

He replied, “I have such and such, as well as Soorah Al-Baqarah.” So the Prophet (sallallaahu ‘alayhe wa sallam) said:

So a man from the tribe’s elders said, “By Allah, nothing prevented me from learning Al-Baqarah except that I feared I might not be able to stand with it (to pray at night).” So the Messenger of Allaah (sallallaahu ‘alayhe wa sallam) said:

“Learn the Quran and recite it! For verily the example of the Quran for the one who learns it and recites it, is like a sack full of musk, its fragrance emanating to every place. And the example of the one who has learned the Quran but sleeps while the Quran is with him, is like the sack that has been laid down upon some musk.”

Dha’eef (weak) – At-Tirmithee collected it, and this is his version. He said, “It is an acceptable hadeeth.” However, it has ‘Ataa’, the freed slave of Aboo Ahmad, a taabi’ee who is unknown, as Ath-Thahabee pointed out. Ibn Maajah collected a summarized version, as did Ibn Hibbaan in his Saheeh.

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#865 – [ It has been narrated ] on the authority of Abdullaah ibn ‘Amr (radhiyallaahu ‘anhumaa), the Messenger of Allaah (sallallaahu ‘alayhe wa sallam) said:

“Whoever reads the Quran will reach a level of prophethood, except that he has not received any revelation. It is not befitting for the companion of the Quran to become angry like those who become angry, nor should he behave ignorantly like the ignorant ones while he has the Speech of Allah with him.”

Dha’eef (weak) – Al-Haakim collected it, saying, “It has a saheeh chain.”However, Tha’labah Aboo Al-Kunood Al-Hamraawee is in the chain, who is unknown. Its chain is discussed in Silsilatul-Ahaadeethidh-Dha’eefah(#5118).

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#866 – [ It has been narrated ] on the authority of Aboo Tharr (radhiyallaahu ‘anhu), the Messenger of Allaah (sallallaahu ‘alayhe wa sallam) said:

“You can not return to Allah with anything more virtuous
than what exits from it (the mouth).” (meaning – the Quran)

Dha’eef (weak) – Al-Haakim authenticated it and collected it, but it has ‘Abdullaah ibn Saalih in the chain, who is discussed in Silsilatul-Ahaadeethidh-Dha’eefah (#1957). Aboo Daawood also gathered it in his Maraaseel on the authority of Jubayr ibn Nafeer.

“Verily this Quran is Allah’s banquet, so take His invitation as much as you can. Verily this Quran is Allah’s Rope, the Clear Light, the Beneficial Cure, protection for those who hold fast to it, and salvation for those who follow it. It can not lead anyone astray, so it can never be blamed; it can not be made crooked so that it would need straightened. Its wonders cannot be overlooked, and the one who reads it much does not get tired of it. Recite it – for verily Allah rewards you with ten favorable rewards for every letter you recite. I do not say that ( Alif – Laam – Meem ) is one letter, rather ( Alif ) is a letter, ( Laam ) and ( Meem ).”

Dha’eef (weak) – Al-Haakim collected it, by way of Saalih ibn Umar, who heard from Ibraaheem Al-Hajaree, on the authority of Abul-Ahwas. Al-Haakim said about its chain, “It only comes by way of Saalih ibn Umar, and its chain is saheeh.” However, Ath-Thahabee (1/555) corrected this, saying, “But Ibraaheem ibn Muslim Al-Hajaree is weak.” I say – It is reported on him (Ibraaheem) as his statement, and that is saheeh, however the last part of the hadeeth, “Recite it…” has been added mistakenly as I have clarified in Silsilatul-Ahaadeethis-Saheehah(#3327), and it also is found in Saheeh At-Targheeb wat-Tarheeb in this same chapter.

“Whoever reads the Quran and memorizes it by heart, affirming the permissibility of what it makes halaal, and prohibiting what it makes haraam, Allah will enter him into Paradise and give him permission to intercede for ten of his family members who had deserved to go to the Hellfire.”

Dha’eef jiddan (very weak) – It was collected by Ibn Maajah and At-Tirmithee, and this is At-Tirmithee’s version, who said, “It is a ghareeb (rare) hadeeth.” I say – And to complete his statement, “and its chain is not authentic.” That is because there is a narrator in its chain whom the scholars have abandoned, some even called him a liar, and he narrates from someone who is unknown.

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#869 – [ It has been reported ] on the authority of Aboo Tharr (radhiyallaahu ‘anhu), the Messenger of Allaah (sallallaahu ‘alayhe wa sallam) said:

“O Aboo Tharr! For you to go out in the morning and learn a verse from Allah’s Book is better for you than praying a hundred rak’ahs. And for you to go out in the morning and learn some knowledge, whether it is acted upon or not, is better than a thousand rak’ahs.”

Dha’eef (weak) – It was collected by Ibn Maajah.

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#870 – It has been reported that Aboo Sa’eed Al-Khudree (radhiyallaahu ‘anhu) had a dream wherein he saw himself writing Soorah Saad, and when he reached the verse of prostration, he saw the inkwell, the pen, and everything in his presence prostrating. He allegedly said:

“So I relayed that to the Prophet (sallallaahu ‘alayhe wa sallam),
and he never stopped prostrating at that verse.”

Dha’eef (weak) – It was collected by Ahmad, and its narrators are that ofSaheeh Al-Bukhaaree, as Al-Haythamee said. However, its chain has missing links, as it is found in the Musnad of Imaam Ahmad (3/78,84) by way of Bakr Al-Muzanee, and the scholars did not mention that he narrated from Aboo Sa’eed. It also is found in Al-Bayhaqee in As-Sunan(2/320) on the authority of Makhbar who reported from Aboo Sa’eed, and Makhbar is unknown. So in these instances, we say that Al-Haafith’s statement, “Its narrators are that of Saheeh Al-Bukhaaree,” does not mean the hadeeth is authentic. So due to ignorance of this, they simply said it was hasan in order to preserve the hadeeth, as was their custom.

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#871 – [ It has been reported ] on the authority of Ibn ‘Abbaas (radhiyallaahu ‘anhumaa), the Prophet (sallallaahu ‘alayhe wa sallam) said:

“Verily the one who has not memorized anything from the Quran is like an abandoned house.”

Dha’eef (weak) – It was collected by At-Tirmithee and Al-Haakim by way of Qaaboos ibn Abee Thubyaan, who said that his father narrated it from Ibn ‘Abbaas. Al-Haakim said, “It has a saheeh chain.” At-Tirmithee said,“It is a hasan saheeh hadeeth.” I say – That is what they say! Ath-Thahabee criticized them, saying, “I say that Qaaboos is layyin (a kind of weak narrator).” This is also what Al-Haafith said in At-Taqreeb. Others said the hadeeth was hasan by way of other witnessing narrations, but they were mistaken – the hadeeth has no witnesses to support it!

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#872 – [ It has been reported ] on the authority of Anas (radhiyallaahu ‘anhu), the Messenger of Allaah (sallallaahu ‘alayhe wa sallam) said:

“I have been shown the rewards due to my nation, even the reward for the man who removes a piece of dirt from the masjid. And the sins of my nation have also been shown to me, and I do not see any sin greater than a man being given a soorah or an aayah (that he memorizes), and then he forgets it.”

Dha’eef (weak) – It was collected by Aboo Daawood, At-Tirmithee, Ibn Maajah, and Ibn Khuzaymah in his Saheeh, on the authority of Al-Mutallib ibn ‘Abdillaah, on the authority of Anas.

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#873 – [ It has been narrated ] on the authority of Sa’d ibn ‘Ubaadah (radhiyallaahu ‘anhu), the Messenger of Allaah (sallallaahu ‘alayhe wa sallam) said:

“There is no one who memorizes the Quran and then forgets it, except that his hands will be mutilated when he meets Allaah.”

Dha’eef (weak) – It was collected by Aboo Daawood, by way of Yazeed ibn Abee Ziyaad, on the authority of ‘Eesaa ibn Faa’id, who narrated from Sa’d. Al-Haafith said, “Yazeed ibn Abee Ziyaad Al-Haashimee’s kunyah was Aboo ‘Abdillaah, who has some criticism against him. Along with this, ‘Eesaa ibn Faa’id only narrated from those who heard from Sa’d (not from Sa’d directly). This is what ‘Abdur-Rahmaan ibn Abee Haatim and others have said.”

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FOOTNOTES

[1] Our purpose in publishing this list of weak narrations is to make our brothers and sisters aware of their weakness, so they do not mistakenly attribute these narrations to the Prophet (sallallaahu ‘alayhe wa sallam).

There is not a single example from the Prophet life that by passed the Muslim Ummah. The act of worship such as the Adhaan is done five times a day which was legislated 10 years after Hijraa and it was done In front of the prophet (Sallalahu Alayhee Was-Sallam) in Madeenah, and in the books of ahadeeth we have its history and the Mu-adhdhin. But it is not in a single narration that one should kiss his thumbs on hearing the Adhaan, if we do want to kiss something then we might as well as kiss the Muadhdhin lips who utters the A’dhaan five times a day. This action of kissing the thumbs on hearing the Adhaan was never practiced during the time of the pious predecessors.

Their Evidences

The narration is that which is attributed to Abu Bakr as-Siddeeq (Radhiallaahu Anhu) that when he heard the Mu-adhdhin say “Ashhaadu anna muhammadur rasoolullah” he would kiss his thumbs and fingers (Index) and then touch his eyes and the prophet saw said whoever does this like my beloved has done then my intercession will be compulsory for him.

If the hadeeth is not Saheeh then how can you act upon it. Ahmad Yaar khan Bareilwee quotes Sakhawi that he said “wa lam yasaheeh” and translates it as “its level of authenticity does not reach a high level”. What Muhammad Umar did was even more strange, he mentions the hadeeth from Tadhkirrah al-Mawdhoo’aat and al-Mawdhoo’aat Kabeer and does not mention “la yasaheeh” deliberately.

In addition to this, it opposes the established Sunnah of the Messengerof Allaah (Sallalaahu Alayhee Was-Sallam) where he informed us to repeat the words of the A’dhaan when the mu’adhin says the a’dhaan and then send salutations upon me and Allaah will shower 10 blessing upon him. (Saheeh Muslim 1/166, Abu Dawood 1/77), in another hadeeth he said, ‘Whoever says these words (of the A’dhaan) with sincerity then he enter Paradise.” Saheeh Muslim 1/167, Abu Dawood 1/78).

He writes “Not reaching the level of Saheeh does not necessarily mean that it is Da’eef because the rating of Hasan is after Saheeh, and if this is Hasan then it is enough” (Jaa ul-Haq pg.382). But he should know that when the Muhaditheen say “la yasaheeh” mutlaq (absolutely) it means nothing else except that it is Da’eef. If it was Hasan they would have explained and said Ya laisa bissaheeh bil hasanun,

Removing a Doubt.

Mulla Alee Qaree says “If this hadeeth is Saheeh up to Abu Bakr (Radhiallaahu Anhu) then it is enough to act upon it because the Prophet (Sallalahu Alayhee Was-Sallam) said “my Sunnah and the Sunnah of my rightly guided Khulapha is obligatory upon you” (al-Mawdhoo’aat al-Kabeer pg.65]

Ahmad Yar khaan (Jaa ul-Haq pg.382) and Muhammad Umar (Maqyaas Khaafiyat pg.602) also use the same reasoning. But this is Mulla Alee Qaaree’s conscious because if this hadeeth was Mauqoof up to Abu Bakr (Radhiallaahu Anhu) then it would have been a Hujjah but the narration that is attributed to Abu Bakr (Radhiallaahu Anhu) is Marfoo and its Sanad is not Saheeh all the way so then to say that the Marfoo hadeeth is not Saheeh and the mauqoof is Saheeh then how is it enough to say that this is sufficient.

The Ruling On Acting Upon Weak Ahadeeth

Ahmad Yaar Khaan writes “That if it is accepted that this hadeeth is Da’eef, then in virtuous actions Daeef hadeeth are enough.” (Jaa ul-Haq pg.383]. This is also his incorrect understanding, that every Da’eef ahadeeth is accepted in actions of virtue, this is totally wrong.

Those who act upon them have conditions so Imaam ibn Daqeeq al-Eed (d.702h) writes “Acting on Da’eef ahadeeth has conditions.” (Imaam 2/171)

What are those conditions, Imaam Sakhawi (d.902h) writes by quoting his Shaykh Haafidh ibn Hajr, “Acting upon Da’eef ahadeeth has three conditions,

1.That all the Muhaditheen agree that the hadeeth is not extremely Daeef ie the hadeeth in which the narrators are not kadhaabs, who may be suspected or accused kadhaabs, or any such narrator who is munfarid (alone), who made a lot of mistakes then his Daeef hadeeth will not be a normal Daeef ahadeeth.

2. That the Hadeeth is not present under baseless principles.

3. While acting one has the belief that the hadeeth is not proven from the

Prophet (Sallalaahu Alayhee Was-Sallam) so that something is not attributed to him that he did not say. (al-Qawl al-Badee’a pg.195, Tadreeb ur-Raawee 1/298-299, Fath al-Mugeeth 1/268)

So we find that if anyone of the criteria above are missing, then in any circumstances the hadeeth does not need to be acted upon. Especially the 3rd condition because the that which is not proven from the Prophet (Sallalahu Alayhee Was-Sallam) and if one tries to attribute it to him and then to accept it as proven from him is a major crime indeed because it totally opposes the Mutawatir Narration of “He who intentionally attributes a lie to me, then let him take his seat in the Fire of Hell”

Maulana Abdul Hayy Lucknowee writes “The claim that acting upon Da’eef ahadeeth in the issue of virtue without difference is Baatil, Yes this is the opinion of the majority but the condition is that the Hadeeth is not severely Da’eef otherwise it will also not be accepted in the issues of virtues actions” (al-Aathaar al-Marfoo’aah Fee al-Akhbaar al-Mawdhoo’aah pg.310)

It’s a pity the innovators put heels on end to prove such Ahadeeth. What beautiful words said a Bareilwee (Which is extremely rare) who said “To accept Ahadeeth and attributing it to the Prophet (Sallalahu Alayhee Was- Sallam) needs proof, an attribution without proof is not permissible. (Arfaan Sharee’at 3/27)

As A result acting on Da’eef Ahadeeth pertaining to virtues actions must comply with the 3 conditions and acting upon them is Mustahab on the condition that it is not Mawdoo. If the narration is Mawdoo then there is no action upon it.

Haafidh Ibn Daqeeq writes “If the Hadeeth is Da’eef on the condition that it is not Mawdoo, then acting upon it is permissible. But if by it a new custom arises or is born in the Deen as a result then it also forbade from.” (Ahkaam al-Ahkaam 1/51)

So here another point has been resolved and that is that the Da’eef ahadeeth is only acted upon when it is not Mawdoo (Fabricated) or forged bearing in mind that any Da’eef hadeeth which leads to a custom in the Deen, will be stopped. The people of innovation try to make such actions as the Sunnah

Haafidh Sakhawee writes, “That it is permissible and Mustahab to act upon Da’eef Ahadeeth which Command virtues actions and encouragement, but the condition is that the Ahadeeth are not fabricated or forged.” (al-Qawl al-Badee’a pg.195)

He also said, “However The Mawdoo Hadeeth, Then it is not permissible to act upon them in any circumstances.” (al-Qawl al-Badee’a pg.196) The summary is that it permissible to act upon Da’eef Ahadeeth in actions of virtue and this has some conditions set by the Muhadditheen and the Ahadeeth which are Mawdoo or forged then there is no action upon them neither in the issue of virtues or encouragement. Not only are the Ahadeeth concerning the kissing of the thumbs Da’eef but infact it is mawdoo ie fabricated and forged.

Shaikh Jalaal ud Deen Suyootee writes, “Those ahadeeth which mention the kissing of the fingers and then placing them on the eyes when the Mu’adhdhin mentions the name of the Prophet (Sallalaahu Alayhee Was- Sallam), all of them are fabricated.” (Tayseer al-Maqaal Lil Suyootee from E’emaad ud-Deen pg.123]

Allaamah Muhammad Taahir and Mulla Alee Qaaree write, “There are a lot of Majhool (Unknown) Narrators in the chain and it is also Manqat’a (Disconnected).” (Tadhkirrah al-Mawdhoo’aat pg.36, al-Mawdhoo’aat al-Kabeer pg.75)

Then how can we insert this narration in the Deen, Imaam Baihaqee writes in one place, “That in this chain there are a number of unknown narrators, and Allaah has not made us responsible that we take our Deen from unknown narrators.” (Kitaab al-Qir’ah pg.127)

Allaamah Muhammad Naasir ud Deen al-Albaanee said, “This hadeeth is not Saheeh and has been attributed to Abu Bakr as-Siddeeque (Marfooan) by Daylamee in Musnad al-Firdaus. But ibn Taahir says in at-Tadhkirrah that it is not Saheeh and Imaam Shawkaani also says the same in al- Hadeeth al-Mawdhoo’aah (pg.9) and Sakhawee has also said that it is not Saheeh in al-Maqaasid.” (Silsilah Ahadeeth ad-Da’eefah Wal-Mawdhoo’ah no.73)

al-Imaam al-Allaamah al-Faadhil Muhammad Nazeer Hussain Muhaddith Dehlawee was asked about this and other similar ahadeeth that mention the wiping of the eyes upon hearing the A’dhaan, he replied, “All of the ahadeeth in this regard are not authentic not a single one nor is a single one established nor can they be found in any reliable book. The investigators and criticisers of hadeeth spoke about all these ahadeeth and concluded they and not authentic and are infact fabricated.

Allaamah Muhammad Taahir Patnee wrote in his Tadhkirrah, “Our words La Ya-Sahah are used when something is not established.” Shaikh ul-Islaam wrote in his translation of Bukhaari, “After mentioning the hadeeth for wiping the eyes after hearing the words of the A’dhaan) These ahadeeth are established at all.”

Hasan bin Alee Hindee, the author of Sabeel al-Janaan wrote in his notes (Ta’leeqaat) to Mishkaat al-Masabeeh, “That which has been narrated about wiping the eyes when hearing the words of the A’dhaan, then they are not established.”

Mahmood Ahmad Aynee said, “It is obligatory upon everyone who hears the A’dhaan to stop anything they are doing and to answer the A’dhaan.” and he goes onto further explain. Muhammad Ya’qoob Nabnaanee mentioned in Khair al-Jaaree Sharh Saheeh al-Bukhaari the statement of Aynee and said, “From those things that are prohibited are the wiping of the eyes when hearing the words of the A’dhaan.”

Allaamah Abu Ishaaq bin Abdul-Jabbaar Kaabulee wrote in Sharh Risaalah Abdus-Salaam Lahooree, “The ahadeeth mentioing the wiping of the eyes when hearing the words of the A’dhaan are not established and they are weak narrations and this is why the scholars of hadeeth have clearly said all such ahadeeth are fabricated.”

Imaam Abul-Hasan Abdul-Ghaafir Faarsee, the author of Mufham Sharh Saheeh Muslim and Majma’a al-Gharaa’ib, has written in Kitaab Aqwaal al- Aakazeeb after mentioing the hadeeth from Daylaamee’s Musnad al- Firdaus, “There are many narrations mentioning the kissing of the thumbs when hearing the words of the A’dhaan, but they have no basis, nor with a weak chain and Haafidh Abu Nu’aym Asfahaanee said all that which has been narrated in this regard, then all of them are fabricated.”

Imaam Suyootee wrote in Kitaab Tayseer al-Maqaal, “Those ahadeeth which mention the kissing of the fingers and then placing them on the eyes when the Mu’adhdhin mentions the name of the Prophet (Sallalaahu Alayhee Was-Sallam), then all of them are fabricated.” The Imaam has also mentioned this in his book ad-Durar al-Muntathirah Fee Ahadeeth al- Muntashirah.” (and much more refer to Fataawa Nazeeriyyah 1/248-251)

Shaikh al-Allaamah Muhammad Abdul-Jaleel Saamroodee said, “Issue: the issue of wiping the eyes with the thumbs when hearing the A’dhaan, Shaamee pg.413 mentions from Jarhee who said nothing of this is established from the Messenger of Allaah (Sallalaahu Alayhee Was-Sallam). Allaamah Lucknowee writes in Sa’ayah 2/46, “The haqq is is that there is no hadeeth or report (authentic) from the Prophet concerning the wiping of the eyes when hearing the A’dhaan.” So whoever says this is correct is indeed a big liar and this is a despicable innovation, which has no basis in the books of Sharee’ah and whoever does bring any evidences, then it is just for argumentation. Allaamah Muhammad Taahir Fitnee said in Majma’a Bahaar al-Anwaar pg.511, “The hadeeth that mentions the kissing of the thumbs is not authentic.” Similarly that which has been narrated from Khidr (Alayhis-Salaam),Shaah Abdul-Azeez said in his Fataawa this action is not mentioned in any reliable hadeeth nor has it been reported from the rightly guided khulafa, nor is this Sunnah or something recommended rather it is an innovation and one should refrain from doing this and that which has been mentioned in the books of jurists is not reliable and so on…” (Zahrah Riyaadh al-Abraar Maa Ya’anee an-Naas Ann Hamal al-Asfaar pg.76-77)

and finally we conclude with the position of the leader and Imaam of the bareilwee soofee sect, the Imaam of Gibril Haddad and others,

Ahmad Raza Khaan Bareilwee said, “When hearing the name of the Messenger of Allaah (Sallalaahu Alayhee Was-Sallam) and then kissing the thumbs and rubbing them on the eyes is not established from any marfoo hadeeth and that which is narrated concerning this is not free from any speech, so whoever considers such an evidence (ie one that has speech concerning it) or considers (the action) to be practiced or considers the abandoning of this practice to be worthy of censure, then indeed he is upon error.” (Abar al-Maqaal Fee Qiblatil Ajlaal pg.12)

“There will be a man among my Ummah known as Muhammad bin Idrees, who will be more harmful to my ummah than Iblees, and there will be a man among my ummah known as Abu Haneefah, who will be the lamp of my ummah.”

and then said, “Fabricated; invented by Ma’moon or by Juwaibaari. Haakim mentioned in Madhkal that it was said to Ma’moon, `Do you not look to Shaafi`i and his followers?’ So he said, `Ahmad ibn `Abdullaah al-Juwaibaari narrated to us …’ etc., so it becomes evident from this that he is the fabricator of it.”

The following addition appears in Lisaan: “Haakim then said, `Anyone whom Allaah has granted the least amount of intelligence would testify that a hadeeth such as this is a fabrication attributed to the Messenger of Allaah (sallallaahu `alaihi wa sallam)’.”

The hadeeth does have other routes of narration, but these depend on liars and unknown reporters. Therefore, it is extremely bizarre that `Allaamah `Ayni should incline towards strengthening the hadeeth with those other routes, and that Shaykh Kawthari should support him! However, it is no surprise from the latter, for he was notorious for being submerged in zealousy for Imaam Abu Haneefah (rahimahullaah), even if it entailed insulting other Imaams; but it is very surprising from `Ayni, for he was generally known not to go to such extremes. The opinion of these two has been refuted, with analysis of the other routes of narration referred to, in a unique way in `Allaamah Yamaanee’s valuable book, at-Tankeel bi maa fi Ta’neeb al-Kawthari min al-Abaateel (1/20, 446-9)

Yet another of the inventions of this vile liar, this time a personal insult to Imaam Shaafi`i (Muhammad bin Idrees).

The following statement was made recently: As for the action of kissing the thumbs and rubbing the eyes hadeeth tells us that Sayyidina Abu Bakr and the Sahâbah had this practice and we do this also. We are told in hadeeth that whoever does this will have safety from the hellfire. Who told you these things were not allowed in Islam?

The hadeeth being referred to is reported in ‘Musnad al-Firdaws’ of ad-Daylamee, may Allaah have mercy upon him.

Upon seeing this action of Abu Bakr the Prophet is supposed to have remarked,

“whosoever does what my beloved friend has done then my intercession will be permissible for him” However this hadeeth is not Authentic.

Al-Haafidh as-Sakhaawee (Rahimahullah) said in his ‘Maqaasid al-Hasanah’ [pg. 450 no.1021], “It is not Authentic.” He then proceeds to mention various narrations from various personalities and then concludes, “And there is nothing Authentic from this going back to the Prophet .”

“Amongst these narrations he mentions is one from Khidr that whosoever does this then he will never go blind or be afflicted with eye infection.

As-Sakhaawee states that it is munqati` and that its isnaad contains unknown narrators. Al-Ijluni also mentions these two hadeeth in his ‘Kashf al-Khafaa’ [2/206no. 2296] and he quotes the words of as-Sakhaawee in full.

Mullaa Alee al-Qaaree refers to these two hadeeth in his ‘Mawdoo`aatal-Kubraa’ [no. 435] and again endorses the above words of as-Sakhaawee. He also states that“If it is Authentic from Abu Bakr then it is sufficient to act by it…” however the Authenticity of a report to Abu Bakr needs to be proven”

Similarly ibn Taahir in his ‘Tadhkirah’ stated that it is not Authentic as mentioned by ash-Shawkaanee in his ‘Ahaadeeth al-Mawdoo`ah’.

Also Al-Albaanee in his ‘Da`eefah’ [no. 73] states that the hadeeth is not Authentic. And Allaah Knows best

Dhahabi said about him, “He brought calamities and disgraceful reports. He invented ahaadeeth, this being one of them, and related them apparently on the authority of reliable narrators.”

It is clear to me from the ahaadeeth which Ma’moon al-Harawi has invented that he is a bigoted zealot of the Hanafi Madhhab, for all the ahaadeeth mentioned under his descriptions (in books of narrators) revolve around supporting Imaam Abu Haneefah and insulting Imaam Shaafi`i; amongst them is this one: a clear insult to the Shaafi`i view, which approves the raising of the hands on going down into rukoo` and rising from it (which is the truth without doubt), while obviously backing the Hanafi view which says that this is makrooh. This disgusting man was not even satisfied with the position of his Madhhab that raising the hands was makrooh: he even went to the extent of inventing this hadeeth, in order to propagate amongst the people that raising the hands actually invalidates the prayer!

Perhaps he also intended to support Makhool’s narration from Abu Haneefah that he said, “He who raises his hands during prayer, his prayer is ruined”, a narration which deceived Ameer Kaatib al-Itqaani, who compiled a treatise on the basis of it to argue the invalidation of the prayer by the raising of the hands! Similarly deceived was the one who trod his path and ruled that it was not permissible for Hanafis to pray behind Shaafi`is because the latter raise their hands! While all along, this narration from Abu Haneefah is utterly false, as `Allaamah Abul Hasanaat al-Luknawi has verified in al-Fawa`id al-Bahiyyah fi Taraajum al-Hanafeeyyah (pp. 116, 216-7).

Shaikh `Ali al-Qaari quoted this hadeeth in al-Mawdoo`at and then said (p. 81), “This hadeeth was fabricated by Muhammad b. `Ukaashah al-Kirmaani, may Allaah disgrace him.” Later (p. 129), he quoted Ibn al-Qayyim as saying, “It is fabricated.”

This is contrary to what has been established (above) that the fabricator was al-Harawi; if it is proved, than perhaps one of them stole it from the other!

We can see from all this what lack of heed to the Sunnah, and abandonment of verification of narrations from the Prophet and the Imaams, can do!

NOTE: About raising the hands on going into rukoo` and rising from it, many many ahaadeeth have been narrated from the Prophet : they are actually mutawaatir in the eyes of the scholars; in fact, raising the hands with every takbeer is proven on his authority in many ahadeeth; whereas not raising the hands is not authentically-related from him except once via `Abdullaah ibn Mas`ood (radi Allaahu `anhu), but this is not suitable for putting into practice, for it is naaf (negatory). It is firmly established, in the eyes of the Hanafis and others, that the muthbit (affirmatory) takes precedence over the naaf (negatory); this is even when the affirmatory is on its own, let alone the case when it is a multitude of narrations, as in this issue! On the basis of this principle, and in the abscence of anything contrary, this renders it binding on them to adopt the raising of the hands, and not to stick zealously to the Madhhab after the establishment of proof. However, it is a pity that only a handful of the earlier or later ones have adopted it, so much so that not raising the hands has become a landmark for them!

Note- this is information so that we shud not qoute this hadith and if we see someone quoting we should correct him.

Sallaam ibn Sulaim, who said: al-Haarith ibn Ghisseen narrated to us from al-A`mash from Abu Sufyaan from Jaabir from the Prophet

Ibn `Abdul-Barr said, “Proof cannot be established with this isnaad because al-Haarith ibn Ghisseen is majhool (unknown)”; Ibn Hazm said, “This is a fallen narration. Abu Sufyaan is weak; al-Haarith ibn Ghisseen is Abu Wahb ath-Thaqafee; Sallaam ibn Sulaimaan narrated fabricated ahaadeeth – this is one of them without a doubt.”

To judge this hadeeth on Sallaam ibn Sulaim – also known as Sallaam ibn Sulaimaan – is better, for he is agreed to be da`eef; in fact, Ibn Khiraash said about him, “An utter liar” and Ibn Hibbaan said, “He narrated fabricated ahaadeeth.”

As for Abu Sufyaan, he is not weak as Ibn Hazm said, but rather he is reliable as Ibn Hajar has said in at-Taqreeb, and Muslim narrates from him in his Saheeh.

Al-Haarith ibn Ghisseen is unknown as Ibn Hazm said, as did Ibn `Abdul Barr, even though Ibn Hibbaan does mention him in ath-Thiqaat (The Reliable Narrators)

Hence, Ahmad said, “This hadeeth is not authentic”, as quoted in al-Muntakhab [10/199/2] of Ibn Qudaamah.

As for the saying of Sha`raani in al-Meezaan [1/28], “This hadeeth, although debatable in the eyes of the muhadditheen, is nevertheless authentic in the eyes of the people of Kashf”, it is completely false and whimsical, and is not to be given any significance! This is because authenticating ahaadeeth by way of Kashf (“unveiling”, while in a state of trance) is a wicked innovation of the Sufis, and depending upon it leads to the authentication of false, baseless ahaadeeth such as this one. This is because, even at the best of times, Kashf is like opinion, which is sometimes correct and sometimes wrong – and that is if no personal desires enter into it! We ask Allaah to save us from it and from everything He is not pleased with.

Related by Ibn Adee (2/207)m Abu Nu’aym in ‘Akhbaar Asbahaan’ and others via many routes of narration, and all of them adding the words “for indeed seeking knowledge is an obligatory duty upon all Muslims.”

In summary, the above hadeeth is related by a group of trustworthy narrators without the words “even if it be to China” and a few narrators who are deemed weak; liars; abandoned by the scholars narrate this additional wording. So the Ahaadeeth with the additional wording is fabricated, but without is hasan (good). [See ‘Silsilah ad-Da’eefah’ (1/600 no. 416) for detail.]

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Umar Ibn Al-Khattab said:

"If a man comes out of his house carrying a burden of sins like the mountains of Tihamah, then when he hears some knowledge he fears Allah and repents, he will go back home with no sins on him.
So do not forsake the gatherings of the scholars."
[Miftah Dar as-Sa’adah, 1/122; Fara’id al-Kalam, p. 135.]

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